E-ISSN: 2797-0876
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach Erifca Annisa1.
Masruchin2.
Beko Hendro3 3 Universitas Islam Negeri Raden Intan Lampung.
Indonesia E-mail: annisaerifca@gmail.
com1, masruchin80@radenintan.
id2, beko@radenintan.
Submission: 15-08-2025 Revised: 17-09-2025 Accepted: 29-10-2025 Published: 24-11-2025 Abstract Qawm is one of the terms used in the QurAoan to refer to a group of people.
Using a qualitative study with an analytical descriptive approach based on library research, this study explored the meaning of the word qawm in the QurAoan through the semantic approach of Toshihiko Izutsu.
The aimed of this study was to uncover the true meaning of qawm and formulate a final conclusion regarding the weltanschauung or worldview associated with the term.
The semantic analysis based on IzutsuAos method involves several steps: identifying the key term, determining its basic and relational meanings, revealing its historical development, and finally describing the weltanschauung of qawm in the QurAoanic context.
The findings showed that in the QurAoan, qawm does not merely signify a group based on ethnicity or culture, but rather a community evaluated through their attitude toward divine teachings.
The term encompasses both men and women who live together as a group.
The QurAoan classifies qawm into two categories: positive charactersAithose who believe in and obey Allah.
and negative characters Aithose who reject His teachings and ultimately face destruction.
This view indicated that the QurAoan does not judge people based on their origins, but on their faith and moral character.
Thus, the concept of qawm reflects the QurAoanic worldview that highlights the importance of spiritual and ethical values in shaping both individual and collective identity.
Keywords: Qawm.
Semantics.
Toshihiko Izutsu Abstrak Qawm merupakan salah satu term yang digunakan al-QurAoan untuk menunjuk kelompok manusia.
Dengan menggunakan jenis studi kualitatif yang berfokus pada deskripsi analitis dengan dasar studi pustaka, penelitian ini mengeksplorasi pemaknaan kata qawm dalam al-QurAoan dengan pendekatan semantik Toshihiko Izutsu yang bertujuan untuk menguak makna qawm sebenarnya dalam al-QurAoan.
Langkah yang ditempuh dalam analisis semantik Izutsu ini dimulai dengan menentukan kata fokus, menemukan makna dasar dan makna relasional, mengungkapkan kesejarahan makna, dan terakhir mendeskripsikan konsep weltanschauung qawm dalam al-QurAoan.
Penelitian ini menemukan hasil bahwa di dalam al-QurAoan, qawm tidak hanya berarti kelompok berdasarkan suku atau budaya, tetapi lebih pada komunitas yang dinilai dari sikap mereka terhadap ajaran Tuhan.
Istilah qawm mencakup laki-laki dan perempuan yang hidup bersama dalam satu kelompok.
Al-QurAoan membagi qawm menjadi dua kategori: yang positif, yaitu orangorang beriman dan taat kepada Allah.
dan yang negatif, yaitu mereka yang menolak ajaran Allah dan akhirnya binasa.
Pandangan ini menunjukkan bahwa al-QurAoan menilai manusia bukan dari asal-usulnya, tetapi dari iman dan akhlaknya.
Karena itu, konsep qawm menggambarkan pandangan al-QurAoan yang menekankan pentingnya nilai spiritual dan moral dalam membentuk jati diri manusia, baik secara pribadi maupun kelompok.
Kata kunci: Qawm.
Semantik.
Toshihiko Izutsu A 2025 by the authors.
This is an Open Access article distributed under the terms of the Creative Commons Attribution- ShareAlike 4.
0 International License.
ttps://creativecommons.
org/licenses/by-sa/4.
0/), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach
INTRODUCTION
The QurAoan, revealed in the Arabic language, possesses a unique linguistic style not found in other scriptures, (Rifani, 2019: .
Each QurAoanic word carries profound and expansive meaning, which cannot be sufficiently understood through denotation alone but requires deeper exploration of its connotations.
(Malia & Atmi, 2023: .
One such term is qawm .
n Arabic it is called qawm, the letters qAf, wAw, and m.
, commonly translated as AupeopleAy or AucommunityAy.
Qawm is another designation for a group of people or societyAia number of individuals united by ties or relationships formed in the region where they (Anwar, 2018: .
The QurAoan uses this term to refer to a group of individuals, both men and women.
(Al-Ashfahani, 2017: .
In general Arabic usage, the word qawm generally conveys the sense of a AupeopleAy or AucommunityAy.
(Kafrawi, 2021: .
The term qawm appears frequently in the QurAoan in diverse semantic contexts.
some verses, the word qawm denotes particular historical or cultural communities, such as the people of Moses.
Noah, or Lot.
In other verses, it is used to describe moral characteristics of a community, such as qawm dhAlim .
n unjust peopl.
, qawm muttaqn .
God-conscious peopl.
, or qawm kAfir .
disbelieving peopl.
The diversity of these usages demonstrates that the meaning of qawm is not static, but rather contextual and In order to uncover the true meaning of qawm in the QurAoan, this study employed Toshihiko IzutsuAos semantic method.
Since IzutsuAos semantic analysis is a linguistic approach that focuses on the study of word meanings within a particular semantic system, this research adopted his framework.
The process began by determining the semantic theme under study and selecting key vocabulary items from the QurAoan.
The meanings of these key words were then analyzed in terms of their basic and relational aspects, followed by an examination of their historical development.
Finally, the analysis was synthesized into a worldview (Weltanschauun.
of the concept.
(Hami, 2021: 153.
Then, what was the exactly meaning of the term qawm in the Quran? To answer this question, further research on this word is necessary.
This article aims to analyze the meaning of qawm in the Qur'an using Toshihiko Izutsu's semantic approach, in order to understand the use of the term in various contexts.
Mauriduna: Journal of Islamic Studies.
Vol.
No.
4, 2025: 736-758
Erifca Annisa.
Masruchin.
Beko Hendro To the best of the authorsAo knowledge, few studies have specifically analyzed the word qawm using Toshihiko IzutsuAos semantic approach.
Most traditional tafsr studies tend to treat qawm lexically as Aua peopleAy or Aua group,Ay without tracing its semantic relations within the QurAoanic conceptual network.
IzutsuAos semantic method, however, opens space for a deeper understanding by mapping the semantic relations between qawm and other lexical items in the QurAoanic field.
Until now, there has been little research applying IzutsuAos approach specifically to qawm, even though understanding this concept is important for articulating the QurAoanic view of society, collective identity, and social values.
Therefore, it is necessary to identify how the term qawm is formed, positioned, and interpreted within the QurAoanic semantic field.
Such a study would not only enrich the literature on conceptual tafsr but also contribute to the development of thematic and contextually relevant exegesis for contemporary Muslim societies.
Research employing Toshihiko IzutsuAos semantic approach has indeed been carried out on many topics.
For example.
Fatum AbubakarAos entitled AuConcept of Ummah in the QurAoan (Analysis Semantics of Toshihiko Izuts.
Ay, examined the concept of ummah through IzutsuAos framework.
(Abubakar, 2.
Unlike the present study, which focused on the term qawmAia term often comparable to ummahAithis paper applied IzutsuAos method specifically to qawm.
Sahkholid NasutionAos article entitled.
Au Makna Kata Ummah dalam Al-QurAoan (Kajian Semantik-Sintaksi.
Ay, addressed ummah with a semantic approach but concentrates primarily on syntactic analysis.
(Nasution, 2.
In contrast, the present study traced the meaning of qawm using IzutsuAos semantic method in its Other previous studies related to the word qawm included Asrar Mabrur FazaAos entitled.
AuAl-Ummah dan Al-Qawm dalam Perspektif Al-QurAoanAy, which discussed the concepts of al-Ummah and al-Qawm and their similarities and differences.
(Faza, 2.
Meanwhile, in this study, the author examines the meaning of the word qawm using Toshihiko Izutsu's semantic approach.
and Raja Lottung SiregarAos in his study AuKonsep Tentang Masyarakat (Ummah.
SyaAob.
Qawm, dan QabilahA.
, which analyzed QurAoanic vocabulary for AusocietyAy .
mmah, shaAob, qawm, and qabla.
and the QurAoanic concept of society along with its pedagogical values.
(Siregar, 2.
The distinction of the present research was its exclusive focus on the single lexeme qawm, examined comprehensively through Toshihiko IzutsuAos semantic framework.
Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach
RESEARCH METHODOLOGY
The methodological framework adopted in this study was qualitative research grounded in library research, presented through descriptive analytical writing (Syamsuddin, 2019: .
The research employed the thematic .
method, which refers to the collection and interpretation of QurAoanic verses organized around a specific themeAiin this case, the term qawm (Fauzan.
Mustofa, & Masruchin, 2020: .
All relevant verses were gathered and examined in order to provide a comprehensive (Ramadhan.
Saputra, & Oki, 2020: .
The data collection technique involved tracing all QurAoanic verses containing the term qawm.
This was accomplished with the aid of Al-MuAojam al-Mufahras li al-FAe alQurAoAn, using the QurAoan itself as the primary text to be analyzed.
Each occurrence of the word was recorded along with its immediate textual context.
In addition.
Toshihiko IzutsuAos works were used as primary references for understanding the semantic theory applied in this study.
To complement these sources, the research also utilized a range of secondary materials including classical and modern QurAoanic commentaries .
Arabic dictionaries, scholarly books, academic articles, and relevant digital documents pertaining to QurAoanic linguistics and semantic theory.
Subsequently, the data analysis was carried out by following the stages of IzutsuAos semantic theory, applying Toshihiko IzutsuAos perspective on semantics to the term qawm.
This involved tracing the meaning of qawm within the context of its QurAoanic verses, analyzing its semantic relations with other concepts of similar or opposite meaning, identifying its historical dimensions and semantic development, and constructing a comprehensive understanding of the concept of qawm within the framework of QurAoanic values and thought.
In this way, conclusions regarding the meaning of qawm in the QurAoan could be drawn from the perspective of Toshihiko IzutsuAos semantic theory.
RESULTS AND DISCUSSION
Qawm in General Qawm refers to a group of individuals connected by a bond or unity formed within a specific locality.
The term designates a collective that assumes responsibility for certain affairs, or that fulfills a distinct and well-defined role within a particular place.
Mauriduna: Journal of Islamic Studies.
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Erifca Annisa.
Masruchin.
Beko Hendro encompassing both men and women.
(Anwar, 2018: .
In this sense, qawm, or kaum, is another designation for a group of people or a community.
In linguistic literature, there is no precise explanation regarding the minimum number of individuals required to constitute a qawm.
However, based on its usage, the term generally denotes a large group, such as an ethnic community or a society inhabiting a given area, and in certain contexts, it may even refer to a nation.
(Anwar, 2018: .
Al-QurAoan menggunakan term ini untuk menyebut kelompok atau komunitas yang lebih terfokus dan spesifik.
(Hitami, 2009: .
Etymologically, qawm derives from qiyAm, meaning Auto stand or to rise.
Ay(Shihab, 1996: .
Derivation of the Word Qawm in the QurAoan The QurAoan frequently mentions the word qawm.
In total, the singular form qawm (A )COIAappears 383 times.
It occurs more frequently and earlier than other terms that also denote a collective of people or a community, such as ummah.
(Anwar, 2018: .
Various derivational forms of qawm found in the QurAoan include: A( E aC eOIA206 time.
A( O aC eeOIA47 time.
A( Ca eOUIA40 time.
, eAIEA a A( Ca eOA11 time.
A( E aC eOI aE aIA1 tim.
A( Ca eOIIaA4 time.
, aeA( Ca eOINA56 time.
A( Ca eOaI aNA2 time.
, eA( Ca eOI aN eIA9 time.
A( Ca eOaI aN aIA2 time.
, and A( Ca eOaIOA5 time.
(Baqi, 2018: 682-.
For the purpose of this study, the author would take several verses to be used as examples in the discussion, the author will classify the context of the verses that are related to the words Allah.
Faith, good and bad characters and the names of the Prophets and messengers.
Toshihiko IzutsAos Semantic Scholars from various disciplines have developed diverse methods and approaches to uncover the semantic dimensions of the QurAoan.
Applying a particular approach requires rigorous scholarly standards in order to avoid excessive interpretive freedom and to prevent public misunderstanding of the QurAoanic text.
(Fitri.
Hakiki, & Hendro, 2023: .
Among those who explored the QurAoan in this manner was Toshihiko Izutsu, whose proficiency in multiple international languages enabled him to master Arabic and conduct in-depth QurAoanic studies.
(Suwarno, et al.
, 2022: .
Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach Several books addressing Islam as well as other religions have been authored by Toshihiko Izutsu, an Honorary Professor at Keio University.
Japan.
(Muhsinin, 2021: .
Izutsu was a scholar who consistently applied the semantic approach in QurAoanic (Fahimah, 2020: .
Although he acknowledged that the QurAoan can undoubtedly be examined through various other scientific methodologies, he preferred employing a linguistic approachAiparticularly semanticsAiwhen studying Islam.
(Lubab & Dimyati, 2017: .
In his work God and Man in the QurAoan.
Izutsu explained that semantics is an etymological discipline concerned with examining meaning in its diverse According to him, the majority of meaningful phenomena can serve as objects of semantic analysis.
(Izutsu, 1997: .
He therefore concluded that semantics constitutes an analytical study of the key concepts of a language, with the purpose of conceptualizing the Weltanschauung, or worldview, of the culture in which the language is (Izutsu, 1997: .
One of the most widely employed approaches for analyzing the interrelationship between text and context in linguistic studies is semantics.
(Nurfauzan, et al.
, 2024: 1.
Semantics, in essence, is the study of meaning.
(Nafinuddin, 2020: .
The term originates from sema, meaning AusignAy or AusymbolAy.
(Zahra, et al.
, 2024: .
In Greek, semantikos denotes AusignificantAy or Auconveying meaningAy.
(Nafinuddin, 2020: .
As a field within linguistics, semantics focuses on understanding meaning through language, symbols, or other forms of representation.
(Simorangkir, et al.
, 2024: 1.
In Indonesian, semantics is commonly understood as AumaknaAy .
, while in Arabic linguistics it corresponds to Aoilm al-dalAlah,(Suryaningrat, 2013: .
a discipline that studies linguistic concepts both at the lexical level .
and the structural level .
arAki.
(Parhan.
Maksum, & Munir, 2022: .
In the authorAos view, semantics is thus the science concerned with analyzing the meanings of words within a given language.
Understanding the meaning of each QurAoanic verse requires careful attention to the methods and scholarly standards employed.
(Wijaya & Malikah, 2021: .
The first step in Toshihiko IzutsuAos semantic analysis is to identify the word under investigation, referred to as the focus term.
The next step is to explicate its basic meaning and relational meaning (Izutsu, 1997: .
through syntagmatic and paradigmatic analysis.
(Rahma.
Harahap, & Ashani, 2023: .
This is followed by determining its historical semantic Mauriduna: Journal of Islamic Studies.
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Beko Hendro significance from both synchronic and diachronic perspectives.
Izutsu categorized these into three periods: the pre-QurAoanic.
QurAoanic, and post-QurAoanic stages.
(Izutsu, 1997:
The final stage is to study the Weltanschauung .
This stage serves as the culmination of IzutsuAos methodology, aimed at uncovering the broader ideas conveyed by the QurAoan to its readers, so that these can be implemented in daily life.
In this way, a way of living grounded in the revelation of the QurAoan is established, while simultaneously embodying a QurAoanic worldview of the universe.
(Muhsinin, 2021: .
Semantic Analysis of the Word Qawm in the QurAoan Basic Meaning The basic meaning refers to the lexical sense that remains consistently attached to a word, regardless of its placement or usage in any context.
(Izutsu, 1997: .
This meaning represents the true lexical sense .
of the word.
(Ruslan.
Safa, & Burga, 2023: .
It can be identified through Arabic dictionaries, particularly those devoted to explaining QurAoanic terminology.
(Muhsinin, 2021: .
Lexically, qawm means Aupeople,Ay Aua multitude,Ay or Aua group of human beingsAy.
(Yunus, 2007: .
In Al-Munawwir dictionary, qawm is defined as Aupeople,Ay Aucitizens,Ay or Aua nationAy.
(Munawwir, 1997: 1.
Initially, the term qawm was used to describe a group of men .
amAAoah al-rijA.
, though it could also be applied to groups of beings other than humans.
(Faza, 2018: .
Al-RAghib al-AshfahAn noted that qawm, derived from the root letter AIA U aeACeOA-AOea aC eOeaIA-eA Ca aIAmeans AustandingAy.
(Al-Ashfahani, 2017: .
Quraish Shihab noted, qawm derives from qiyAm (A)CaOaIA, meaning Auto stand or to riseAy.
Initially, the term was used to describe a group of people who rose and stood in the context of battle to achieve a certain objective.
For this reason, in its earliest usage, the word was applied exclusively to men.
(Shihab, 1996: .
Qawm (A )Cae eOIAmeans a group of men without any women.
(Al-Ashfahani, 2017: .
Similarly.
Ibn FAris in MuAojam MaqAys al-Lughah stated that qawm carries two principal meanings: it may refer to a group of human beings composed solely of men, or to groups of other beings besides humans.
(Zakariya, 1979: .
Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach This is reflected in the QurAoanic verse from Srah al-ujurAt .
cao a s a s a a a eAeIeI aN acIA Ae UeOA a Ae UeOeIeI aN eI aeOaEeI aUeI eIeI aA a AeaEeOa e a eeCa eOUIeI eIeCa eOIA.
a eAe eOea eIeOac aE acIA a Ae eOea eIeOac aE eOIa eOA e e.
AuA.
Do not let some men ridicule others, they may be better than them, nor let some women ridicule other women, they may be better than themA.
Ay Here, the word AuwomenAy .
isAA.
is mentioned separately from qawm.
(Anwar, 2018: .
Another meaning associated with the term qawm is Aoazmah .
etermination or resolv.
and intisAb .
esponsibility or bearing a charg.
(Zakariya, 1979: .
The latter meaning appears in QurAoan Srat al-NisAAo .
eAeEaOeEIa a aA a Aa aE aA a AEeCa acO aI eO aIA AuMen are qawwAmn .
rotectors and maintainer.
over women.
Ay In general, the word qawm simply denotes Aua peopleAy or Aua communityAy without distinction of gender, and it carries a neutral sense, not inherently positive or (Kafrawi, 2021: .
Although in its original usage it referred exclusively to men, in the QurAoan as a whole the term qawm is applied more broadly to indicate a collective, encompassing both men and women.
(Al-Ashfahani, 2017: .
Relasional Meaning Relational meaning refers to the additional sense attached to an already established meaning when a term is placed within a particular semantic field.
(Izutsu, 1997: .
Understanding a wordAos meaning cannot be separated from its interrelation with other vocabulary items within the same semantic domain.
(Wardatussaadah.
Hafizh, & Akmaliyah, 2025: .
To identify the relational meaning of the term qawm, two types of analysis are required: syntagmatic and paradigmatic.
Syntagmatic Analysis Syntagmatic analysis is conducted to reveal the relational meaning of the term qawm by examining its connection or relationship with the words that precede or follow (Fahimah, 2020: .
In this context, qawm is associated with Allah, faith .
, human characters .
oth positive and negativ.
, as well as the names of prophets and Mauriduna: Journal of Islamic Studies.
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Beko Hendro Allah Positive Faith Qawm Negative Names of the Prophets and Messengers Picture 1.
Syntagmatic Analysis (The Relationship of the Term Qawm with Surrounding Word.
Semantic Qawm The explanation regarding the syntagmatic relationship of the word qawm will be explained as follows:
The Relationship of Qawm with the Word of Allah QurAoan Srah al-RaAod .
e s a a Aea acIA.
eAeIe aIe aA a aN eIA a Ae ceOaaeOaeOA a AecEEaeaEeOaaeOa aeIe aC eOIA AuAIndeed.
Allah would never change a peopleAos state of favour until they change their own state of faithA.
Ay Here, qawm denotes a collective of individuals engaged in societal transformationAia process that may begin with an individual and eventually extend to the community.
(Shihab, 2002b: 568-.
This verse affirms that Allah possesses absolute authority over change.
However.
He does not will change for any qawm without the initiative for change arising from within the community itself.
This highlights the active role of the people in determining their destiny through internal reform.
Transformation often begins when a single individual emerges as a reformer, whose determination and efforts to improve conditions serve as an example for the entire (Dwi Fajri & Saepudin, 2022: 102-.
This relationship shows the existence of the principle of collective responsibility, a condition for divine change, where changing the fate of a people is not given freely, but demands change from within themselves and Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach the use of the word qawm also shows that this social law applies to the public whenever and wherever they live, regardless of race, religion or tribe.
(Shihab, 2002b: 568-.
The Relationship of Qawm with the Word of Faith (Ima.
Allah Swt.
says in the QurAoan.
Srat al-ujurAt .
a AeOaOacNeEac aOIeIIaOeaEeOeCaOI aeIIeCaOsIe eOea eIeOac aEOIaOeeOA ee.
eAeIeI aN eIA a e e Ue ea e a e a a e a Ua ee AuO believers! Do not let some men ridicule others, they may be better than them, nor let some women ridicule other women, they may be better than them.
This verse links the term qawm with mAn .
, referring to groups of believers, whether male or female.
It shows that qawm is inherently connected to human (Siregar, 2016: .
In this context.
Allah issues a prohibition directed to all believers: they are not to mock or ridicule one another in any form.
A believer, regardless of status or background, is not permitted to demean another believer for reasons such as poverty, mistakes, or other shortcomings.
(Ath-Thabari, 2007: .
Here, qawm signifies individuals or groups who believe in Allah.
Faith, therefore, shapes mutual respect among It becomes the ethical foundation for conduct: a qawm is expected to display good manners, refined speech, and mutual respect, avoiding ridicule or condescension, since human beings cannot ascertain who holds higher status in the sight of Allah Swt.
The Relationship of Qawm with the Word of Positive Characters The positive character .
is also referred to as human disposition in general, which serves as the distinctive trait of an individual or a group of people.
(SyafiAoi & Syaoki, 2018: .
In the QurAoan, the term qawm is frequently associated with certain moral and spiritual attributes .
These attributes are divided into positive .
and negative .
Among the positive qualities that accompany the term qawm are: AOaOCaIaO eIA .
Authose who are certainA.
A( Oa e aCEaOIAyaAoqiln.
Authose who reasonA.
AEIO eIA a A( Oa eAyaAolamn.
Authose who knowA.
AOIA a A( AEAAliun.
Authe righteousA.
A( Oa eA aC aNO eIAyafqahn.
Authose who understandA.
A( Oa eaIIaOIAyuAominn.
Authose who believeA.
A( Oa ac acE aOIAyadhdhakkarn.
Authose who take heedA.
AE aOIA a A( Oa eAyashkurn.
Authose who are gratefulA.
A( Oaac aCOIAyattaqn.
Authose who are Mauriduna: Journal of Islamic Studies.
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Beko Hendro ca A( Oaa ayatafakkarn.
Authose who reflectA.
A( OaIaOIAyasmaAon.
Authose who God-fearingA.
AE aOIA ae listenA.
AAo( a aOIAAbidn.
Authose who worship AllahA.
Firman Allah Swt.
QS.
al-AAorAf/7 verse 52.
s ANIeaEaA eueAOeOa eeaUeEaaC eOsIeOac eaIIa eO aIA ca aAeAA ca AeN UA a aEeINA a Ae EOe sIA e a AaOEaaC e IA AuIndeed.
We have certainly brought them a Book which We detailed with knowledgeAias guidance and mercy for a people who believe.
Ay (Srat al-AAorAf, 7:.
QS.
al-Naul/16 verse 12 ao a aeeAO aceEa aEIeEacOEeOEIacN oaeOEacIeOEe aCI eOEIacOIeI ac UeaaI aNn ea acIA s Ae aEOA eeAeaaC eOsIeeOac e aCEa eO aIA a AAee EA e U a a a e a a aa a a e a a a a a e a a a a e AuAnd He has subjected for your benefit the night and the day, and the sun and the and the stars are subjected by His command.
Indeed, in that are signs for a people who understand.
Ay QS.
al-AoAnkabt/29 verse 51 a a AeA aNIe acacIeeaIeIeEaOeaeO e EOeEaO aNI ea acIA ueneAeaa eeaU aceOa eE OeEaaC eOsIeOac eaIIa eO aIA a AeAe EA a e a a a e aOaaeOaEA e e ea a a AuIs it not sufficient for them that We sent down to you the Book, which is recited to them? Indeed, in this AuQurAoa.
is a mercy and reminder for a people who Ay The relationship observed between the term qawm and these positive characters indicates that, whenever qawm is associated with one of them, the context typically relates to the manifestations of AllahAos Majesty AusignsAy )A(OA.
Mercy )A( aeaeA, and Guidance )A ( aN UOAbestowed upon a righteous community.
In this sense, qawm denotes a group of people characterized by noble valuesAisuch as love for Allah, faith, and piety.
Such a qawm is consistently endowed by Allah with the capacity to think, to recognize and reflect upon the signs of His power, and to be granted His mercy and guidance.
They are thus described as those who are able to receive and embrace all that Allah bestows upon them .
The Relationship of Qawm with the Word of Negative Characters Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach Human character in Islam encompasses a wide range of traits derived from the QurAoan and the Sunnah.
(Sudaryono, 2019: .
Just as the QurAoan associates qawm with positive attributes, it also links the term with negative qualities, thereby generating new relational meanings.
Among the negative attributes connected to qawm in the QurAoan are:
A( aEaOa e aCEaOIAlA yaAoqiln.
Authose who do not reasonA.
A( aEaeOa eEa aIOIAlA yaAolamn.
Authose who do not knowA.
A( Ea aIOIAeAlimn.
AuwrongdoersA.
A( e aA aOIAkAfirn.
AudisbelieversA.
A( A a aCIOAfAsiqn.
Authe defiantly disobedientA.
, eA( Ea eIOAsAlln.
Authose who go astrayA.
A( aEaOa eA aC aNOIAlA yafqahn.
Authose who do not understandA.
A( aEae Oa eaIIaOIAlA yuAominn.
Authose who do not believeA.
AIOA e AaeaI aaIA .
AucriminalsA.
A aOIA e A( aIAmusrifn.
Authose who transgressA.
A( aOIAkhAsirn.
Authe losersA.
Aa aNEaOIA e .
AuignorantA.
AOIA a AAo(( adn.
Authose who overstep limitsA.
AOa eEaO eIA .
aAodiln.
Authose who deviate from the truthA.
A( aI eA a aOIAmufsidn.
Authose who spread corruptionA.
, a A( AkhAimn.
AuquarrelsomeA.
A( aaOIAAghn.
AutyrannicalA.
AaOeIaeA AA aIOIA .
hiyAnah.
AutreacherousA.
In this context, qawm depicts groups that are distant from divine guidance, characterized by reprehensible moral and social traits.
as indicated in the following verses of the QurAoan QS.
al-MunAfiqn/63 verse 6 aa AecEEae aaEa eeIea acIA Ae aaEaeIeaeIe aaea ea e aA ee aaEa eeIeEa eIeOac e a eAIOA a UAa aOA a e AecEEaeaEeOa eNeOe aC eOaIe ACA a AeEaeO aN eIea ea e aA eA AuIt is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them.
Allah will never forgive them.
Indeed.
Allah does not guide the defiantly disobedient people .
l-qawma al-fAsiq.
Ay QS.
al-AnAoAm/6 verse 47 AecEEae eUeaOeNUeNEeO NEaEeaacae aCOIA e eAea aI eO aIA a e a e a a e a e a a AA a ACa eaOea aE eIe eIeaO aE eIA ae a Ae aA AuSay, [O Muhamma.
AoHave you considered: if the punishment of Allah comes to you suddenly or openly, will any be destroyed except the wrongdoing people .
lqawmu al-eAlim.
?AoAy QS.
Al-AnAoam/6 ayat 147 a a eI aE aca eOEa Aa aC eE acac a eaE a eO a ae s acO a a os aO aaE aO a ac ae a N aaI EeCa eO aI Ee aI e a aI e aeOA Mauriduna: Journal of Islamic Studies.
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Beko Hendro AuBut if they deny you, [O Muhamma.
, say.
AoYour Lord is the possessor of vast but His punishment cannot be repelled from the wicked people .
l-qawmi al-mujrim.
AoAy The author finds that whenever qawm is associated with one of these negative characters, the context usually concerns divine punishment, torment, or destruction, with such communities being deprived of AllahAos guidance.
The syntagmatic relationship between qawm and these negative attributes demonstrates that the QurAoan does not identify communities based on lineage or ethnicity but rather by their moral traits and their response to AllahAos message.
A qawmAior a group of peopleAimarked by corrupt traits will not be granted guidance by Allah and will ultimately face chastisement, punishment, and destruction .
The Relationship of qawm with the Names of Prophets and Messengers The connection between the term qawm and the names of prophets and messengers is frequently encountered in the QurAoan.
In fact, in the majority of surahs where the term qawm appears, its context often refers to the communities of prophets and messengers.
For example Allah Swt.
said in the following verses of the QurAoan:
QS.
At- al-Tawbah/9 ayat 70 ae AeIe eOIeOEeI ea EA a e aA aaeaOeaIeIaeEac aOeI aeI eIeCa eEa aNIeCa eOaIeIa eO s aceO a s aceOaaeOaeioaeOCa eOaIeae aNeOIeOA eAA a a a a a AA A aa cao a a e NIeEaNIe aaEe OeaIA AeAa aIee aE aIA eeAecEEaeEaOaeEa aI aN eI aeOEEa eIe aEIaeeOeaIe aA a aN eIeOaeEa aI eO aIA a ea aa ea AuHave they not received the stories of those destroyed before them: the people of Noah.
AoyCd, and Thamyd, the people of Abraham, the residents of Midian, and the overturned cities of Lot?1 Their messengers came to them with clear proofs.
Allah would have never wronged them, but it was they who wronged themselves.
Other verses of the QurAoan, surah Hd/11 verse 89 a a eAeN eOseaeOeCa eOaIee AEa s aeOaIeCa eOaIeEaeO sA e AaOO aC eOIeaEA a AeCa eOaIeIa eO seaeOeCa eOaIA a aAeIeeA a a a AeaO aaIIac aE eIe aCC eeOea eIeOacAeO a aE eIeIe aEA eeAaIeI aE eIeaeO sA AuAnd O my people.
Do not let your opposition to me lead you to a fate similar to that of the people of Noah, or Hyd, or yliu.
And the people of Lot are not far from Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach These aforementioned verses serve as examples of AllahAos words that illustrate the explicit relationship between the term qawm and the names of prophets and In such contexts, qawm denotes groups of people inhabiting specific regions who lived under the guidance or influence of a prophet.
These communities were divided into two categories: those who accepted and obeyed the teachings of the prophet, and those who rejected and opposed them.
This relationship underscores that every prophet was sent to a particular community, and the destinyAiwhether prosperity or destructionAiof each qawm depended upon its stance toward the prophetic message.
Paradigmatic Analysis Paradigmatic analysis refers to an analytical technique that seeks meaning by examining the relationships between lexical elements through their connection with synonymous or antonymous terms.
Several expressions are identified as synonyms of the term qawm, including ummah, qablah, shaAob, and firqah.
(Kafrawi, 2021: .
Conversely, antonyms of qawm include nafs (Authe selfA.
(Sejati et al.
, 2024: .
and fard (AuindividualAy or Ausingle entityA.
(Al-Ashfahani, 2017: .
Antonym Qawm Synonym Qawm syaAob Picture 2.
Paradigmatic Analysis .
ynonym dan antonym of qaw.
Synchronic and Diachronic Aspects The synchronic aspect refers to the dimension of a concept or word that remains constant and does not undergo change, whereas the diachronic aspect denotes the dimension that evolves or changes over time.
(Fahimah, 2020: .
In brief, from a synchronic perspective, the meaning of a word remains the same.
however, from a diachronic perspective, its meaning may shift in accordance with historical and cultural (Sugiyono, 2023: .
Izutsu addresses this matter by categorizing the historical development of meaning into three periods: the pre-QurAoanic era or the Age of Ignorance (JAhiliyya.
, the QurAoanic era when the QurAoan was revealed, and the postQurAoanic era following the revelation.
(Izutsu, 1997: .
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Pre QurAoanic Periode The pre-QurAoanic period, also known as the JAhiliyyah era, refers to the history of the Arabs before the advent of Islam and prior to the revelation of the QurAoan,(Buana, 2021: .
Izutsu explains that during this period, three different lexical systems emerged, each grounded in a distinct worldview: the vocabulary of the Bedouin ArabsAi represented in the corpus of pre-Islamic (JAhiliyya.
poetryAithe vocabulary of trading communities, and the lexicon of Jewish-Christian groups of the time.
(Izutsu, 1997: .
In this era.
Arabic poetry .
hiAo.
was one of the most highly esteemed literary forms, and it remained influential even beyond the period, shaping Islamic civilization as well as Arab culture.
(Cahyani & Akmaliyah, 2025: 585-.
The term qawm was already in use among pre-Islamic Arabs, primarily to refer to groups of men.
This can be seen in the following poet:
a a AeaCaOIA#eAEeaOA a aAOAeuA a AaOeO aA a AaOIeA aeAeA sIeaIeIA I do not know, though I think I do knowAiare they the men of the Hisn clan, or women? (Zakariya, 1979: .
This line, attributed to the wise poet Zuhayr ibn Ab SulmA, shows that qawm referred specifically to men, while women were mentioned separately as nisAAo .
Another poet from Labd ibn RabAoah reads:
AeIacU aeOaaI aI aNA e AeIA a Aace aaEaeIA a AI eIA a Ae aOE aE aEeCa eOIA#eAea aaN eIA a AeI e aUA My people come from a lineage devoted to nobility.
and for every community there is a tradition and its leader.
(Wargadinata & Fitriani, 2018: .
This succinctly illustrates that every qawm has its own guide who preserves and upholds its traditions (Wargadinata & Fitriani, 2.
It reflects the worldview of preIslamic Arab culture, which highly esteemed ancestral heritage, collective identity, and traditional leadership.
It also highlights that the social existence of a qawm was inseparable from inherited systems of values, and that each group constructed its own world through its traditions and leaders.
Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach From the aforementioned verses of poetry, it can be understood that in its earliest usage, the term qawm was indeed applied exclusively to groups of men.
This is because the root of qawm is qiyAm, meaning Auto stand,Ay which in this context connotes rising to defend or uphold somethingAiroles that, within the social structure, were typically carried out by men, such as warfare, leadership, and tribal protection.
Furthermore, in JAhiliyyah society, qawm referred to tribal communities bound by lineage .
and group solidarity, where an individual was honored or disgraced depending on the status of their qawm.
Thus, during the pre-Islamic period, qawm functioned as the primary marker of a personAos social identity.
QurAoanic Periode The QurAoanic period refers to the span of time during which the QurAoan was revealed, beginning with the first revelation and continuing until the death of the Prophet Muhammad .
eace be upon hi.
(Mustofa, 2022: .
During this era, the meaning of qawm can be traced through the verses in which it appears, analyzed in light of their place of revelationAiMakkiyyah (Mecca.
or Madaniyyah (Medina.
Notably, the majority of verses containing the term qawm were revealed in the Meccan period, though the contextual nuances vary depending on the place of revelation.
In the Meccan period, the term qawm is predominantly employed in reference to the communities of earlier prophets as narrated in the QurAoan, as well as to denote groups characterized by either virtuous or reprehensible qualities.
Examples include qawm in relation to the people of Prophet Yunus in QurAoan 10:98, and in QurAoan 11:60, 70, 74, and 89 concerning the communities of other prophets, among many others.
By contrast, in the Medinan period, although some verses still reference the communities of earlier prophets or describe groups distinguished by positive or negative traits, the primary usage of qawm shifts toward a legal and regulatory context.
Here, the verses emphasize the implementation of divine ordinances revealed to specific communities, particularly concerning social transactions .
uAoAmala.
, charity, warfare, and other aspects of communal life.
Illustrative examples include QurAoan 2:230 and 2:264 regarding divorce and charity.
QurAoan 3:140 and 4:90, 92 concerning warfare.
and QurAoan 5:58 and 5:108 addressing prayer, inheritance, and related legal matters.
Mauriduna: Journal of Islamic Studies.
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Beko Hendro In general, during the period of QurAoanic revelation, qawm continued to denote a group of people.
however, within the QurAoan, its evaluation was based on moral conduct and spiritual response to divine revelation.
A qawm is described as virtuous when it believes, submits to the truth, and upholds the values of tawud and justice.
conversely, a qawm that rejects faith, commits injustice, and opposes the prophets is portrayed as a community destined for destruction.
Thus, the worth of a qawm is not determined by ethnic lineage but rather by faith and righteous deeds.
Pasca QurAoanic Periode After the revelation of the QurAoan, the semantic scope of qawm developed further.
Prior to the QurAoan, the term qawm referred exclusively to a group of men.
however, its meaning later expanded to denote a group of people in general, encompassing both men and women.
Imam al-Qurub explains that qawm .
A )Ca eOUIAthe plural of qAim .
AAu Caa UIAan individual who standsA.
subsequently came to refer to any collective, even if they were not literally in a standing position.
(Al-Qurthubi, 2007:.
Similarly.
Imam al-abar states that qawm designates a group of people bound by shared social ties, nationality, or In his exegesis of QurAoan.
Srat al-ujurAt .
, he emphasizes that qawm in this verse is general, applying to all groups without distinction of social status or (Ath-Thabari, 2007: 740-.
Quraish Shihab also explains that qawm is used to indicate a community of (Shihab, 2002a: .
Along the same line.
Buya Hamka, in his tafsr, states that qawm refers to a collective of people bound together in a social community or the ummah as a whole, rather than to an individual,(Hamka, 1982a: 3.
For Hamka, qawm encompasses men and women alike, signifying human groups united by mutual respect, equality, and Islamic brotherhood .
khuwwah islAmiyya.
(Hamka, 1982b: 6827-6.
The term qawm and its derivative qawmiyyah are frequently interpreted as AunationAy and Aunationalism.
Ay In contemporary usage.
Arabs employ the phrase al-qawmiyyah alarabiyyah to refer to Arab nationalism.
(Shihab, 1996: .
The term was later absorbed into the Indonesian language as kaum, which has several meanings: first, an ethnic group .
uku bangs.
second, relatives .
anak saudar.
third, a class of people sharing the same profession, outlook, or social rank.
and fourth, a Mauriduna: Journal of Islamic Studies.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach matrilineal family line.
(Departemen Pendidikan Nasional, 2008: .
In present-day Indonesian discourse, kaum is also widely used in colloquial contexts to denote groups of people with common interests, traits, or characteristicsAifor example, kaum milenial (AumillennialsA.
and kaum rebahan (Authose who love to loungeA.
, referring respectively to the millennial generation and to those who prefer leisure and rest.
(Fitri, et al.
, 2022: .
Weltanschauung Weltanschauung, also referred to as worldview, constitutes the final and most essential stage in Toshihiko IzutsuAos semantic methodology.
(Ubad, 2020: .
The QurAoanic worldview reflects its vision of the universe.
This concept forms the framework by which society perceives and conveys QurAoanic values within life, thereby shaping a way of living that adheres to divine commands and actualizes the QurAoanAos vision in worldly reality.
(Muhsinin, 2021: .
The QurAoanic Weltanschauung related to qawm reveals the conceptual framework of qawm within the QurAoan.
The QurAoan employs the term qawm to denote a collective of peopleAiboth men and womenAiwho dwell in a particular locality and live together within a community or nation.
The QurAoan divides the meaning of qawm into two categories: positive and negative.
In its positive sense, qawm refers to communities who believe, obey God, follow the teachings of the prophets, and are thus worthy of divine assistance and blessing.
Conversely, in its negative sense, qawm designates those who deny the truth, oppose the prophets, associate partners with God, and ultimately meet Thus, the QurAoan conceptualizes qawm as a community engaged in moral and spiritual dynamics.
This worldview indicates that the QurAoan evaluates human collectives not on the basis of ethnicity, culture, or ancestral origin.
This stands in contrast to the pre-Islamic JAhiliyyah period, in which the highest value was absolute loyalty to oneAos qawm.
At that time, personal identity was subsumed under the collective identity of the tribe, and a personAos honor or disgrace was measured by the position of their qawm.
In the QurAoan, however, the notion of qawm is transformed: a community is judged by its stance toward divine values.
A qawm is loved by God for its piety or destroyed for its disbelief.
The worth of an individual is no longer determined by tribal affiliation, but rather by faith, truth, and morality.
This reflects the QurAoanAos perspective that faith and righteousness Mauriduna: Journal of Islamic Studies.
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Beko Hendro serve as the ultimate criteria for evaluating human existence, both as individuals and as members of a community.
CONCLUSION
From the foregoing discussion, this study finds that Toshihiko IzutsuAos semantic approach reveals that the term qawm as mentioned in the QurAoan carries the basic meaning of Aupeople,Ay Aucommunity,Ay or Aua group of human beings.
Ay The term qawm is closely connected with other words in the QurAoan, such as Allah, mAn .
, attributes .
oth positive and negativ.
, and the names of prophets and messengers, each of which provides its own contextual nuance.
The meaning of qawm may also be further understood through its synonyms and antonyms.
Among its synonyms are ummah, qablah, shaAob, and firqah, while its antonyms include nafs .
he sel.
and fard .
From a historical perspective, during the JAhiliyyah period qawm was used exclusively to denote groups of men in Arab tribal society, where oneAos value was determined by lineage and social function within the tribe.
In the QurAoanic period, however, the QurAoan shifted the evaluation of a qawm from its genealogy to its moral and spiritual stance toward GodAos revelation: a believing community was praised, while those who rejected the truth were warned or destroyed.
In the post-QurAoanic era, scholars explained that qawm came to encompass both men and women and referred more broadly to groups united by social and religious bonds.
The QurAoanic worldview regarding qawm demonstrates that the term refers to a collective of human beings, both male and female, living together within a community.
The QurAoan presents qawm in two dimensions: positiveAicommunities of faith who obey GodAiand negativeAicommunities of disbelief who reject His message.
The QurAoanAos evaluation of a qawm is not based on ethnicity or culture but on their response to divine Thus, faith and truth serve as the ultimate standards by which human existence is assessed, both at the individual and collective level.
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The Meaning Of Qawm In The QurAoan: A Semantic Analysis Based On Thoshihiko IzutsuAos Approach
REFERENCES